From the book "Gods About Us", Max Rempel
I, unfortunately, cannot find a good term that would more precisely express the essence of what in Russian esotericism is customarily called the Higher Self. The Higher Self is a calque from the English "higher self," and even the English term does not very well reflect the essence of the Higher Self. In a remarkable way, almost everything in the modern messages from above has its analogies, its parallels, in ancient teachings, in the old tradition, in culture, but the Higher Self is difficult to compare with anything. It is something like a personal god, something like a guardian angel, doubling as a mentor, something like the subconscious and the supra-conscious, but one that not only knows much but is also capable of much. And at the same time it is something closely connected with the person, it is his hidden and Higher essence, the hidden part of his own consciousness. Hence the name Higher Self.
In order to better define and describe the essence of the Higher Self, let us rise a little in our mind's eye above the human soul and look at the question more broadly.
The key to the anatomy of the soul and to the understanding of the Higher Self is that the soul is diffuse, made of the same material as God, it is a part of God, one of his facets, just as the body is a part of the soul, one of its facets. That the boundaries between souls are diffuse, and energy and information flow between them rather freely. In order for the soul to preserve its individuality, there exists a mechanism - a little device, in metaphysics conventionally called the ego, which is in no way bad in itself. Its task is to mark the individuality of the soul and to keep it from dissolving into other souls. Only sometimes, in earthly life, the ego, heated by fear, acquires strength and becomes the ruler of the person in This world. On the other side its role is small and honorable. The ego is possessed by everything that has individuality - by souls, even the most undeveloped ones, by developed souls, and even by angels. The ego is like a bar code marking the individuality of a particular form of consciousness. At the same time it is conditional, and individual consciousness can only conditionally be separated from collective consciousness and from God. It is all one community, the parts of which have blurred boundaries.
It is also important to understand yet another important principle of the constitution of the Higher world: in it everything is arranged economically and on principles of self-service. Only in pride and ignorance does a person assume that the angel speaking with him is God, the creator of the universe, the planet, the human being, and the animals.
Only out of ignorance and egoism does a person suppose that the creator of the universe should be asked for specific help, promised good behavior, and made the party to contracts. Undoubtedly, the angels, and the Higher Self, are parts of God, the one who is called "all that is," just as parts of this God are also the angels who created our separate universe, the angels who created our solar system, our planet, life on our planet, and us. And these are different angels for each task, and the Anunnaki who created us were angels possessing a body and a character not at all angelic.
In this lies the key to the understanding of one of the basic principles of the world's order, let us call it the principle of economy: God, like a monarch, does nothing himself; everything is accomplished at the level at which it is most energetically economical to accomplish it.
It is precisely for this reason that a person's affairs are handled by his personal soul and his guardian angels. All the prayers that a person, out of ignorance, sends upward, to the very Highest authorities, bypassing his immediate superiors, are returned to that very immediate superior, and it deals with the person on the spot. And this immediate superior is called the Higher Self.
That is, the Higher Self is a collective term; it includes a part of the person's soul, a part of the divine world, which is in charge of his fate and his lessons.
This is the personal Fate, the personal academic department, the personal superior and adviser, the personal god - all in one person, named the Higher Self. As you see, the name Higher Self does not very well define its function; it would be better to say personal god. Bashar defines the Higher Self as the layer of the soul most closely approaching the physical mind. It is a part of the person's soul, and we feed it, evidently, out of his own energy budget. In this sense we have complete self-service. We feed our soul with our primordial energy, and it in return sends us trials and lessons. At the same time, according to Bashar, the Higher Self loves us unconditionally. This, of course, cannot but bring joy.
Dina Rubina described her imaginary guardian angel thus:
"My guardian angel I picture in the image of a camp guard - bald, with dull, drink-clouded little eyes, in thick quilted trousers reeking of tobacco and the disinfectant of railway-station toilets. My guardian angel guards me without any particular zeal. By duty, according to the instructions... To be honest, this convoy mug does not have all that much bother with me. But at an attempt to escape from the zone called 'life,' my guardian angel grabs me by the scruff of the neck and drags me along the prisoner's transit route, twisting my arms and dealing out kicks. And this is the best he can do." (Rubina, Dina. The Convoy Angel. Eksmo, 2007.)
And this is a very fitting description of the fate-determining function of the Higher Self.
I will repeat once more that everything we know about the Higher Self comes from modern messages of one kind. These are Western conduits-channelers, preaching the philosophy of the new age. And I am certain that it is not the people themselves who invent this, but that the sermons really come from other dimensions. And the sources of the information belong to various alien cultures; of this too I have repeatedly convinced myself. Some of these sources I have studied thoroughly, and I trust that they are who they claim to be. The most interesting, as I have already said, is Bashar. Bashar preaches not only in the form of a monologue but also in the form of a dialogue. People ask him questions and ask for advice, and Bashar answers them on the basis of that same philosophy of the new age, with the specifics of his civilization Sassani, which includes, above all, the concept of the Higher Self and the law of mental attraction.
Therefore, despite the fact that we learn about the Higher Self only from one kind of source, we know quite a lot about it. Which questions are most important for understanding the Higher Self?
Questions:
Question 1. To what degree is this Self really the Self? All the earthly gods were external with respect to the person, whereas the Higher Self is by definition the very consciousness of the person.
Question 2. To what degree does the Higher Self possess consciousness, and to what degree does its mind coincide with ours?
Question 3. What are the goals of the Higher Self?
Question 4. By what means can the Higher Self interfere in our life?
I will answer briefly, but I ask you to pay particular attention to them, since they are the main component of many of the sermons of Bashar and other preachers from the higher spheres. These answers are, to a substantial degree, universal and unambiguous across the sources that mention the Higher Self.
Answers: